Thursday, 24 December 2015

[Article published in the Sikh Review in 2010 - probably August 2010 issue - is partly based on the author’s essay first published as souvenir booklet “Gurdwara Shahid Ganj Singh Singhania, Lahore” There are lessons for today.]

“All differences which arise between man and man in time of peace were effaced beneath the terrible levelling of the oppressor; all men had become brothers and all women sisters.” (Hari Ram Gupta )[ii]

The pivotal role of a house-wife in the human family[iii] and the gender equality principle enshrined in Gurbani and Sikh tradition, empowered women in early Sikh history to contribute to the achievement of Khalsa temporal and ideological (miri-piri) objectives. In the last two centuries, that role has diminished due to Brahmanic influence on Sikh thought and institutions. There is an urgent need to reverse this negative trend.

Guru sakhis (anecdotes) and the history of the 18th century people’s revolution to overthrow tyrannical nawabs and rajas under the Mogul empire, continually refer to the strong influence and contribution of women from Bebay Nanaki and Bibi Bhani to Mata Sundri ji. Sikh women are remembered for their great sacrifices during this period. Later, during the golden period of the Khalsa raj, they continued to play a leading role in Sikh affairs.

There are lessons to be learnt from that period to promote gender equality in the 21st century Sikh institutions and households.

Before returning to the main topic, it is important to be clear about the Gurmat basis for gender equality, which cannot be denied under any excuse. The general equality principle in Sikhi derives from the spiritual sisterhood of humankind. All are soul-brides of the One Timeless Lord (Akal Purakh) seeking union by aspiring to the status of “sohagan” i.e. one who is beloved of her husband and is respected in the family. A woman who becomes the “sohagan” has been referred to as “batees sulakhani” in Gurbani i.e. one blessed with the proverbial 32 qualities[iv]. All men and women can be “sohagan” if they have the qualities necessary to please the Lord. Therefore, man-woman division is a mere technicality in this respect. It matters not whether one has the body of a man or a woman. The path to achieve blissful union with the Timeless Reality (Akal Purakh) is the same for all.

The oft quoted Shabad concluding, “Why call her bad, who gives birth to kings”[v] to prove gender equality, has less relevance. Not calling a woman “bad” is not the same as unconditional acceptance of man-woman equality under the general Gurbani-based human equality principle above. In fact, as implied by Prof Prabhjot Kaur elsewhere, by stressing the need to develop feminine qualities, Gurbani gives women a head start in achieving the ultimate goal of this human life![vi]

Guru Amardas (1479 – 1574 Guruship from 1552) carried out major reforms in ensuring that women enjoyed equal congregational (sangat, pangat and sewa ) status with men. The name of Guru ji’s daughter, Bibi Bhani, dedicated to Guru seva, is mentioned in connection with Gurgadhi succession. Mata Sundari and Mata Sahib Deva(n) gave guidance and issued Hukamnamas to the Khalsa during a most challenging period in Sikh history after Baba Banda Singh’s exemplary martyrdom in true Sikhi spirit at Delhi in 1716. Clearly, much progress had been made by that time regarding the participative role of women in Panthic affairs since the first women missionary appointees by Guru Amardas ji. Both Mata ji’s Hukamnamas were obeyed by Khalsa.Panth. (Those against bibia(n) doing religious or Kirtan seva at Darbar Sahib need to open their eyes to these historical facts. )

The above is the ideological and traditional background to the Sikh women’s immense contribution to the 18th century people’s war of independence from tyrannical rule, led by the Khalsa. Mai Bhago (Bhag Kaur) had wielded the sword and the spear alongside Guru Gobind Singh ji, dispelling all doubts that women may not be able to stand by their brother warriors in the battlefield.

The egalitarian Gurbani ideology empowered Sikh women to run households during the prologed absence of men freedom fighters, and thus added vastly to the strength of the armed struggle, otherwise denied to their adversaries. It is significant that “Singh-Singhania” (Sikh men and women) are mentioned together in the daily Ardaas (supplication) - a historical milestone record in progress - agreed by the Khalsa Panth after Guru Gobind Singh (1666 – 1708), which remembers the martyrdoms (Jinna dharam het sis dittay), and the pain and hardships endured. It is a reminder of gender equality enshrined in Gurbani and actually earned by Sikh women fighting dharam-yudh alongside men in the field.

Supported by the people of Punjab, Baba Banda Singh Bahadur showed that Guru Gobind Singh’s Khalsa was more than a match for the oppressive local rulers and the waning Mogul empire, and capable of realising Guru Gobind Singh’s political mission of in gareeb Sikhan ko dio(n) patshahi (I shall make these poor Sikhs rulers) and Raj karega Khalsa (the Khalsa shall rule), by establishing a just regime. This was a decisive phase in the people’s war against tyrannical rule in Panjab comprising most of the area north of Delhi with Lahore as the capital. The cruelty inflicted on the ordinary people had no bounds.

Lahore marks the site where, according to historians, over 250,000 men and women lost their lives in the 18th Century. This was the period from 1716, when Banda Singh Bahadur was executed at Delhi in June that year, to 1753, the year when Muin-ul-Mulk, known as Mir Mannu, died.

The power of the local rulers was absolute; more so due to the power struggle between Delhi and the invasions from north-west led by Nadir Shah (January to May 1739) and later by Ahmad Shah Durani (also known as Abdali). Delhi emperors Farrukh Siyar, Muhammad Shah (1719 – 1748) and later Alamgir II were weak while the same Turani family, loyal neither to Delhi nor to the invaders, ruled Panjab: Abdus Samad Khan (1713 – 26) who led the capture of Banda Singh Bahadur, his son Zakariya Khan (1726- 45), and grandson Yahia Khan (1745-47), and Mir Mannu (1748-53) son of Delhi Wazir Qamr-ud-din Khan (who was brother-in-law of Zakariya Khan).

In March 1752 when Mir Mannu was left on his own, he surrendered Lahore to Ahmad Shah Abdali. Later recovery of Panjab by the Moghuls was only symbolic. Complete chaos with no civil government continued with no respite for the people. It was during this period that the “rakhi system” or protectorates under which people paid money to mercenary bands became common. In this power vacuum, with people’s support, Khalsa “jathas” (groups), which formed into larger misls, gained in strength. Later, with the total defeat of the invaders by 1767, the foundation of a popular regime, the Khalsa Raj in which all were equal partners, was laid.

Those like Mir Mannu, used their absolute power to wreak havoc on the ordinary people. Despite hundreds brought in chains, tortured and slaughtered at Lahore daily, the spirit and resolve of the people seeking freedom from tyrannical rule grew stronger each day. These tortures and killings took place in public. Such was the cruelty inflicted by Mannu that his name passed into folklore, “Mannu is our sickle and we are his grass blades; as he cuts us, we grow many times more”.

Even a casual study of the history of Panjab during this critical period shows that the real sufferers behind the scenes were women. Backing the Khalsa warriors were the Sikh women who walked in the footsteps of Mai Bhag Kaur. Historians are unanimous in confirming that in terms of human endurance, this was one of the most remarkable periods in the history of humankind when men, women, young and old refused to give up their struggle for freedom despite extreme forms of torture in captivity. (Yet, India is still confused by the start of the war of “independence” !)

There are hardly any finer examples of courage and determination shown, especially by women.

Sikhs prevailed due, in no small measure, to the added human-power of their determined mothers, sisters and wives, who, in addition to their domestic roles, became equally good at the plough and the sword in the absence of their men freedom fighters in the battlefield. Sikh, Hindu and even Muslim women were also in danger for another reason. Heads of women – even Muslim women - with long hair were cut without discrimination by bounty hunters and presented as heads of “young Sikhs” to seek rewards! All suffer under evil and tyrannical regimes, regardless of religion or the guise of the rulers.

Sikh women in captivity with their young children, toiled and suffered. According to Giani Gian Singh[viii], “They were put to grind corn in gaol. Many were given merciless lashings....Each one of detenus was given a maund-and-a-quarter grain to grind in a day. Exhausted from thirst and hunger they [Sikh women] plied their stonemills....and they sang their Gurus’ hymns.....As their children, hungry and thirsty, wailed and writhed on the ground for a morsel the helpless prisoners in the clutches of the tyrants could do but little except solace them with their affection. Wearied from crying the children would at last go to sleep…” Children were sometimes “hacked to pieces in front of their mothers. The bits of flesh hung on strings were thrown around their necks like garlands. Wherever the Sikhs pray, the fortitude and heroism of those brave women is recalled with reverence.” Gurdwara Shahid Ganj Singhania (opposite Shahid Ganj Bhai Taru Singh) is in remembrance of the Khalsa women and children martyrs.

This was a people’s struggle for freedom from tyrannical rule. It was inspired by Guru Nanak’s egalitarian ideology, which treats all men and women, all religions and castes, as equal before One Creator Being. With their fighting power so enhanced, both, in numbers and in spirit, such an invincible people’s army, led by the Khalsa, was bound to be victorious over the forces of tyranny in the end. The more challenges they faced, the stronger they became. They resisted local oppression and they relieved the marauders from the north-west of their loot each time the latter returned with their spoils from Indian towns and countryside. They freed women and children from these raiders, otherwise to be sold as slaves in own countries.

Gender equality: lesson for 21st Century

For over 500 years before Guru Nanak Sahib, Islam had been the dominant influence. People copied the Islamic practice and women were hidden behind the “parda”, which the Guru rejected. Guru Amardas encouraged women to play an increasing role in the man dominated world, including full participation in religious matters. Women preachers were appointed by Guru ji.

There are many lessons to be learnt from the blood stained pages of 18th century Sikh history regarding organisational and gender equality issues. Today’s Sikh institutions in the hands of sant samaj deras (religious cults led by individuals) have not escaped the strong influence of Brahmanic social and gender biases in the Indian system. Chola wearing self proclaimed sants spread superstitious anti-Gurmat practices and attract large numbers of gullible women followers, otherwise denied equality in gurdwaras and in running Sikh affairs. Sikh women are sometimes excluded from doing religious seva in gurdwaras. There has been much controversy about Sikh women doing Kirtan (Gurbani singing) at Darbar Sahib. Yet, according to Bhai Ratan Singh Bhangu, young Jassa Singh Ahluwalia accompanied his Gursikh mother when she performed Kirtan Chaunki at Darbar Sahib during the period of Nawab Kapur Singh (about mid 18th century)[ix].

According to Prof Prabhjot Kaur, today’s woman is demanding equality with man under the mistaken belief that men are superior to women; while Gurbani says that it is the woman who is “the best of the best” (“Sabh parvare mahe sresht”). So, “it is the man who is expected to follow the footsteps of the woman”! The qualities found in a “sohagan” need to be cultivated by all to win the Lord’s attention (Nadar),.regardless of the men/women bodies they occupy.

[i]Partly based on the author’s essay first published as souvenir booklet “Gurdwara Shahid Ganj Singh Singhania, Lahore”

[vi]An excellent article by Prof. Prabhjot Kaur in the Abstract of Sikh Studies reproduced on a cyber forum some years ago gave the impression that women are likely to have even greater advantage over men in the new age of science and technology which makes the masculine attributes less relevant to the question of gender equality.

Saturday, 19 December 2015

Updated: 19 December 20015

Please acknowledge quotations from this article.--------------------------------------------------------------------------

For one engaged in community service, there are queries about background and "achievements".

Below is a summary from Eastern Media Group archives (updated):

About Gurmukh Singh:

Gurmukh Singh was born in India (11 September 1938 at Bhuj in Kutch) and received his school education in Malaysia. He arrived in the UK in 1960 and joined the Board of Trade (later Department of Trade and Industry) in December 1962. He achieved four promotions during a changing race relations period, while retaining his full identity as a Sikh.

He held many high profile positions including departmental representation at European forums and the World Trade Organisation (ex-GATT) at First Secretary equivalent position. On promotion to a policy Principal, he served for 9 years and retired in June 1996 from the Aerospace Division of the Department of Trade and Industry.

Following retirement, he has devoted his full time to community service, supporting and advising many nationwide Sikh organisations, local representatives and Members of Parliament. Through his faith advisory services for many groups within the community, he has played a significant catalytic role in keeping UK Sikh affairs on an even keel, while promoting transparency in Sikh-Government interface. He is closely associated with the original open British Sikh Consultative Forum (BSCF) to bring diverse nationwide Sikh organisations around one table on major issues concerning UK Sikhs. As continuation of the open BSCF, he is serving by invitation as Member of the Board of Jathedars, Sikh Council UK.

He is Chairperson of the Advisory Board of the Sikh Missionary Society UK

He writes extensively and has produced many publications including Sikh centennial souvenirs and a Sikh Australian publication about Vaisakhi, and numerous articles on topical issues affecting British Sikhs.

He has given frequent talks and media briefings. In recent years, he has interpreted Sikh scriptures in the context of 21st-century issues. The topics include environmental and the Earth Charter topics, Sikh religious view on ageing and care of the elderly, issues concerning advances in science, and many other educational and welfare topics.

He wrote a weekly column in The Sikh Times published by the Eastern Media Group, for a number of years, and now writes a weekly lead column in English "News & Views" in the UK's Panjab Times.

He is a member of the Institute of Chartered Secretaries and Administrators (ACIS), and Member of the Chartered Management Institute (MCMI).

Honours and awards:

Honoured
by the Canadian Sikhs with “Sirdar Kapoor Singh Khalsa Millennium Award"
in 2001 in recognition of his scholarly interpretation of Sikh ideology.

Honoured by the Gurmat Gian
Missionary College, Ludhiana, India, the Sikh Missionary Society UK and by
Jathedar of Sri Akal Takht Sahib for his services to the community.

Honoured with a Lifetime Achievement
Award at the first Guru Nanak Dev ji's Parkaash (birthday) Gurpurb event at the
UK Parliament organised by the All Parties Parliamentary Group for British
Sikhs, the Sikh Network and the Sikh Federation (UK).

Appointed an Officer of the Order of
the British Empire in the 2016 New Year Honours.

Honoured by the British
Community Honours Awards (BCHA) 2016 at the House of Lords for his work to
improve the welfare and integration of minority and ethnic communities.

Links:

http://www.sikhmissionarysociety.org/

(see under "Articles on Sikh Ideology & Identity"

http://www.panjabtimes.co.uk/category/editorial/news-and-views/

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Below is an e-mail to the UK based cyber forum, Sikh News Discussion, from Sardar Kashmir Singh, General secretary of the British Sikh Federation:

To: sikh_news_discussion@yahoogroups.com; IHRO

Sent: Mon, 22 Nov 2010 21:03

Subject: [sikh_news_discussion] Brilliant Gurmukh Singh

WaheGuru Ji Ka Khalsa, WaheGuru Ji Ke Fateh

Sometimes people do not realise the tremendous ability of fellow Sikhs, who quietly go about their professional activities and provide sewa to the Sikh Qaum (Nation).

A review of Sardar Gurmukh Singhâ€™s background shows many good features. The following are some summary points:-

1. He completed over 33 years service in the UK Government Department of Trade and Industry, covering 11 jobs through 4 grades to policy Principal.

2. Senior Director level Government Officers say he achieved a consistent high level of performance.

3. Government Dept leaders say that he produced high quality work over a wide range of issues, which also resulted in a good spirit in the teams that he led.

4. He was probably the first ethnic minority civil servant to represent the UK abroad when he led UK offical level discussions at Geneva.

5. He made a large number of presentations to the UK chambers of commerce, trade associations and export clubs.

6. Over his last 9 years of a brilliant career, he successfully managed complex budgets â€“ DTI running costs (budget of over Â£300 million), capital (over Â£50 million), and a research and technology demonstration programme (Â£23 million) to within 1% of provision.

7. Following retirement , he has devoted his time to Sikh community service, supporting and advising many nationwide Sikh organisations, local representatives, and Members of Parliament.

8. He was honoured by Canadian Sikhs with Sirdar Kapoor Singh Khalsa Millenium Award in 2001 in recognition of his scholarly interpretation of Sikh ideology.

9. He was born on 11 September 1938 at Bhuj in Kutch, and received his school education in Malaysia. He arrived in the UK in 1960, and joined UK Government service in 1962.

Family background is given by youngest brother Dya Singh of Australia in his article:

"A Sikh Diaspora Story" on this blog (May 2013):

Suggest copy paste below URL:

http://sewauk.blogspot.co.uk/2013/05/a-sikh-diaspora-story.html

My articles, many commissioned by Sikh organisations and MPs, and book reviews etc continue to appear in print in prestigious publications like The Sikh Review (India) and non-Sikh academic journals like the item on "Sikh approach to war and peace" in the Archers Quarterly, and earlier items giving Sikh view about "Open Air Funeral Pyres" in Pharos International.

I have written weekly columns for many years in The Sikh Times and the Panjab Times UK (English editorial column.)

I have written a few, and edited and reviewed many books and publications on Sikh ideology and theo-national issues.

The range of hundreds of articles include Guru Nanak's Challenge to terrorism, Sikhism and ageing and Earth Charter and environmental topics. Over the years I have contributed to books by other authors, edited glossy Vaisakhi and Sikh centennial souvenirs, and written a publication covering the most challenging period in the 18th Century as, "Gurdwara Shaheed Ganj Singh Singhania, Lahore.".

Appreciation for long articles has come from scholars like Dr Sangat Singh - some years ago, he sent a most appreciative letter through the Sikh Missionary Society UK about my Autralian booklet, a long essay, "Vaisakhi 1699 The high Point of Sikhism".

Earlier comparative religious study books by S. Gurbachan Singh Sidhu were comprehensively edited by me at his request, and in "Sikh Religion and Islam" which I co-authored with him, I contributed the Sikh part and rewrote the whole book with the introduction and introductory paragraphs under each chapter to make it easier for the student to understand the essential differences. Editing of his "Challenge to Sikhism" took a similar approach.

I support Sikh charity and heritage organisations. I was made Patron of "Khalsa Aid", the international Sikh charity, in August 2013.

I contributed part of the briefing material for "From Jawans to Generals: Loyal Allies, Proud Britons" exhibition launched by Prince Charles in 2oo2 at Wellington Arch, Hyde Park Corner, London. I have argued strongly for the retention and preservation of Sikh heritage artefacts in the UK.

The valedictory letter from the Department of Trade and Industry (DTI) below, gives some idea of the policy positions held. I was the first Sikh to represent United Kingdom at the World Trade Organisation (then called General Agreement on Tariffs and Trade - GATT).

At Geneva 1985/6

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Documents & images of interest:

Click on letter and photos below for full image & magnification:

Representing UK at the European Transonic Wind-tunnel Project

Examples of Departmental acknowledgements of contribution to Government consultations.

Environment Advisory Group

Sikh heritage items in the UK:

Report in the Indian Express of 18 April 2006

Some other highlights:

About role in the Sikh Council UK

With Khalsa Aid Chief Executive, Ravi Singh after Somerset Floods.

Presentation to Khalsa Aid's, Langar Aid team
(Langar, community kitchen, is the Sikh institution of providing food for all.)

With the two Sikh Lords Suri left and Lord Singh right with their wives

Sikh Manifesto 2015

Honoured at Sikh Missionary Society UK

Late Sardar Gurbachan Singh Sidhu: Sikh education and charity work through Sikh Sewak Society in India. I worked closely with him for a number of years. Also Charity support for Guru Nanak Charitable Trust at Mullanpur, Dist. Ludhiana, Punjab.

Sunday, 18 October 2015

Note: The background to the present discussion is the episode of “saadh” Gurmeet Ram Rahim Singh, who runs the so called “Dera Sacha Sauda”. It has started much controversy about the Institution of Sri Akal Takht Sahib itself. The saadh impersonated Guru Gobind Singh. Some Sikhs lost their lives in the clashes which followed. Like other dera heads in India, the saadh has political clout and backing.

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“We hereby place our impress of sovereignty upon both worlds, the seen and the unseen” (Sikkeh zad bar har alam) – State seal of the Khalsa led by Banda Singh Bahadur.

“A man of religion must always owe his primary allegiance to Truth and morality, and he must never submit to the exclusive claim of the secular state to govern the bodies and minds of men... (Sirdar Kapur Singh, “The Golden Temple: Its Theo-Political Status”, published by Dharam Parchar Committee, 1998.)

A government dealing with the Sikhs and seeking their allegiance, must accept own limitations. Sirdar Kapur Singh has stated two pre-conditions for dealing with the Sikhs: “(1) Sikhs must be approached and dealt with at state level as a collective group and entity. (2) They must be governed impersonally, that is through the rule of law and not by arbitrary will. ...The State, in practice, is the government, and the government is no more than a group in control of the government machinery.” That group must accept and respect the rights of other groups, including the Sikhs.

The underlying principle of Double Sovereignty is derived from Guru Nanak Sahib’s egalitarian, freedom loving and asserting, revolutionary ideology. It needs to be understood in the context of Guru Granth – Guru Panth twin track approach to Sikh theo-political affairs and, why and how the position of the Institution of Sri Akal Takht Sahib is supreme in the Sikh tradition and psyche.

The background to the present discussion is the episode of “saadh” Gurmeet Ram Rahim Singh, who runs the so called “Dera Sacha Sauda”. It has started much controversy about the Institution of Sri Akal Takht Sahib itself. The saadh impersonated Guru Gobind Singh. Some Sikhs lost their lives in the clashes which followed. Like other dera heads in India, the saadh has political clout and backing.

Five jathedars, led by Jathedar, Sri Akal Takht Sahib, exonerated him without his personal appearance at the Takht to seek forgiveness and to accept “tankhah” (punishment). Some argue that he is not a Sikh and his appearance was not necessary. Either way, the decision by the jathedars makes little sense.

Some see this as an opportunity to challenge the authority of the Institution itself; while, others have been active setting up splinter groups denying the authority of the Takht as an institution altogether.

Perhaps a review of the underlying concept and principle behind the original establishment of Sri Akal Takht Sahib by Guru Hargobind Sahib, would help.

According to the Doctrine of Double Sovereignty, men and women of religion, cannot be unconditional slaves of an unjust regime. They will resist such a regime.

Founded on Guru Nanak Sahib’s revolutionary ideology by the 6th Nanak, Guru Hargobind, the Sikh Institution of Akal Takht Sahib is also an expression of Double Sovereignty. It stands for the miri-piri (temporal-spiritual) sovereignty of the Khalsa Panth.

The Five Takhts, including Sri Akal Takht Sahib, recognised by the Khalsa Panth, represent the Throne of the Guru Khalsa Panth.

Geographically, and perhaps strategically during periods of conflict, these seats of miri-piri focus of the Khalsa, are located in different parts of the country; but they all represent the supreme authority of the Guru Khalsa Panth for the Sikhs worldwide. By Khalsa tradition and the Sikh Reht Maryada, Sri Akal Takht Sahib located at Amritsar is accepted as the main Takht, as the first amongst equals.

So, why are the “spokesmen” at the Takhts, the “Jathedars”, being confused with the “Authority” of the Takhts which should be in the hands of Guru Khalsa Panth ? The reason behind this confusion is political, and its background needs to be understood.

Let me start with a simple local level illustration. The Granthi of a Gurdwara is a highly respected person. Nevertheless, he or she, is not the same as the institution of the Gurdwara. Guru Granth Sahib and the “Gur Sangat” (referred to as such in the Sikh Reht Maryada) represent the twin Institution of the Gurdwara. Neither the Granthi, nor the parbandhaks (Gurdwara managers) can claim that authority. Only the Gur Sangat has the authority to collectively interpret and apply the Guru’s Word. The Sangat can select 5 Gursikhs, as the Panj Piaray to interpret and apply the Gurmat as per Sri Guru Granth Sahib i.e. Gurbani. The Granthi Singh, or the parbandhaks, may or may not be one of the Panj Piaray, who then represent the twin institution of Gur Sangat before Guru Granth Sahib.

A Jathedar of a Takht is not the same as the Institution of the Takht. “He can not issue Hukamnamas as per his whims of his will. He can issue the Gurmattas of the Sarbat Khalsa as the Hukamnamas of Akal Takht Sahib.” (Dr H S Dilgeer). There can be no doubt about that when we look at the background of the Institution of Sri Akal Takht Sahib.

Our focus is the Institution of Sri Akal Takht Sahib, traditionally regarded as, “the highest seat of earthly authority of the Khalsa (the collective body of the Sikhs) and the place of thejathedar, the highest spokesman of the Sikhs.” where a “spokesperson” seeks instruction from the Khalsa Panth, and represents not his own will or choice, but the Will and wishes of the Guru Khalsa Panth. Bhai Kahn Singh of Nabha’s Mahan Kosh, published in 1930, does not mention “Jathedar of Akal Takht Sahib”.

Dr H S Dilgeer writes, “Akal Takht Sahib was revealed by Guru Hargobind Sahib on June 15,1606. ….Akal Takht Sahib belonged to Waheguru and it was the Almighty who could have created Akal Takht Sahib…. The caretaker of Akal Takht Sahib is not a monarch, nor is he like the President (as in the USA), nor is the Pontiff (like Catholic Pope). He is just a speaker, a spokesman, an attendant. He is not a dictator. He can not issue Hukamnamas as per his whims of his will. He can issue the Gurmattas of the Sarbat Khalsa as the Hukamnamas of Akal Takht Sahib.”(Dr Harjinder Singh Dilgeer’s essay “The so-called Jathedar of Akal Takhat Sahib” http://www.sikhmarg.com/english/akal.html )

From Bhai Gurdas and later Bhai Mani Singh, the early “caretakers” of Akal Takht Sahib, none were referred to as “Jathedar” “There were Sarbat Khalsa gatherings at Akal Takht Sahib, at least since 1726, but no reference is available as to who convened these gatherings. It is presumed that Jathedars of the Sikh army used to call these gatherings. Later, Budha Dal (the Sikh veterans) took over the charge of the shrines.” Dr Dilgeer mentions an interesting episode, “On October 12,1920, when some initiated Sikhs, belonging to so-called low castes, went to Akal Takht Sahib to offer an Ardas (prayer), the caretaker of Akal Takht Sahib and the Granthis slipped away. The gathering found the Takht Sahib unattended. A Jatha (band) of 25 Sikhs was selected to take care of Takht Sahib. Bhai Teja Singh Bhucher was appointed as the Jathedar of the Jatha. Bhai Teja Singh was to be the chief of the Jatha and not Akal Takht Sahib.”

And so, it seems the title “Jathedar” came in vogue and was later exploited for political purposes. The Jathedar became the means for asserting outside political influence on Sikh affairs. “It was only on September 26, 1979, when Jathedar Jagdev Singh Talwandi and Jathedar Gurcharan Singh Tohra approached Akal Takht Sahib for settlement of the internal affairs of the Akali Dal, that the so called Jathedar of Akal Takht Sahib came to be known as some "extra special" entity.” One can only but agree with Dr Dilgeer that such a post is “in contradiction to the Sikh ideology…the term Jathedar is a misnomer.”

When the so called “Jathedars” of the Takhts of the Guru Khalsa, allow themselves to be influenced by the State or deras and cults, they forfeit their right to hold their positions as “spokesmen” of the Khalsa Panth.

Only Guru Khalsa Panth has the final authority to interpret the Guru’s Word in Sri Guru Granth Sahib, to seek and give guidance. Some, who say that we should be guided only by Guru Granth Sahib according to own interpretation, ignore the practical need for consistent interpretation and application of Gurbani to a changing world and new circumstances.

Such a free for all will immensely damage the corporate (Panthic Jathebandi) aspect of Sikh living.

We need to look at ways for ensuring that the Institution of Sri Akal Takht Sahib “revealed” by Guru Hargobind ji on 15 June, 1609, remains independent of vested interests and State influence.

Let me start with my own simple bias, most probably shared by millions of ordinary Sikhs around the word. My personal belief in the Institution of Sri Akal Takht Sahib as a medium for the Sarbat Khalsa (Guru Panth), as well as the location of “Sri Akal Bunga Sahib” (the official name for Sri Akal Takht Sahib) at Amritsar, is spiritual, and remains firm.

We reflect on the numerous sacrifices made for the location when we say in Ardaas, "Sri Amritsar ji de ishnaan, chaunkian jhanday, bungay jugo jug attal, Dharam ka jaikar, bolo ji Waheguru." (The bath in the holy tank at Amritsar, the hymn singing parties, the flags and the hostels, abide from age to age, may righteous conduct reign supreme. Say “Wondrous Destroyer of Darkness”!)

From time to time the bungay will be occupied by political touts or even demolished, but they will be taken over and erected again. The Institution of Sri Akal Takht Sahib is accepted as supreme; but only when it is the Will and the Voice of Guru Khalsa Panth, not the will of some political office holders. How do we make it so, is the challenge before us. Scholars have suggested possible next steps.

Present conflict between the will of the Khalsa Panth and the political appointees, has its own significance in that it provides an opportunity for urgently needed reforms. Not surprisingly, in today’s age of a shrinking global village, some sort of consensus is emerging about the selection process for appointing the office holders or sewadars at the Takhts. They can be given some suitable title, so far it is not misleading regarding their position as the speakers who convey the collective wishes of the Guru Khalsa Panth through consultation, including the calling of the Sarbat Khalsa on the most important issues.

For Sarbat Khalsa, an upwards representational approach from local Sangat through, regional and national to international levels, is possible. Periodical assemblies of Sarbat Khalsa can be held. Dr Dilgeer suggests that the Sarbat Khalsa, “should be a gathering of representatives of all Sikh organizations and Sikh intellectuals who consider themselves as the subjects of, and owe their loyalty solely to, Akal Takht Sahib.” That is a thought which can be developed.

Electronic technology and information systems can make regular networking possible. The means are there, and, where there is a will, there is a way.

Footnote: The withdrawal on 16 October, 2015, of the Hukmnama exonerating the "asaadh" of Sirsa Dera Sacha Sauda, Gurmeet Ram Rahim Singh, of blasphemy over wearing of attire similar to Guru Gobind Singh Ji, issued earlier by the Akal Takhat Jathedar and four "High Priests", though placing the Jathedar and his august 'team' in very poor light, also highlights the persuasive power of the Guru Panth, represented by Sri Akal Takhat Sahib.

Gurmukh Singh

(Principal UK Civil Servant ret’d)

E-mail: sewauk2005@yahoo.co.uk

About the author, item on this blog at:http://sewauk.blogspot.co.uk/2012/09/about-author-self-promotion-etc.html